[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 5.11 # 宗鏡錄 5.11 宗鏡錄 5.11 - **Language:** Classical Chinese ### [5.11](https://indike.org/pramana/in.bauddha.taisho.2016.5.11) 答。但了妄念無生。即是真心不動。此不動之外。更無毫氂法可得。如經云。預流．一來果．不還．阿羅漢。如是諸聖人。皆依心妄有。大般若經云。復次善現。甚深般若波羅蜜多。分析諸法。過極微量。竟不見有少實可得。故名般若波羅蜜多。又真妄無體。俱有名字。名字無體。皆依言說。言說性空。俱無起處。則一切言語。悉皆平等。一切諸法。悉皆真實。所以勝思惟梵天所問經云。梵天謂文殊言。仁者所說。皆是真實。文殊曰。善男子。一切言說。皆是真實。問曰。虛妄言說。亦真實耶。答曰。如是。何以故。善男子。是諸言說。皆為虛妄。無處無方。若法虛妄。無處無方。即是真實。以是義故。一切言說。皆是真實。善男子。提婆達多所有言說。與如來語無異無別。何以故。諸有言說。皆是如來言說。不出如故。諸有言語所說之事。一切皆以無所說故。得有所說。又輔行記。釋一念心以成觀境。此有二義。一者。以禪為境。不同世心。二者。即此境心。復須離著。向辯禪心。既言一念。一多相即。為是何等一心能具。故簡示云。不得同於妄計一念。能了妄念無一異相。達此無相具一切心。三千具足。方能照於一多相即。此據初心習觀之人。恐濫於妄情境觀。是故應須簡示入門。若據理論。無非法界。亦何隔於取著妄情。以念本自空。妄不可得故。為執有者。令觀空耳。又先德云。未念之時。念則未生。未生則是不有。不有之法。亦無自相。現在之念。從緣而生。念若自有。不應待緣。待緣生故。即無自體。故知心無自性。緣起即空。如欲斷其流。但塞其源。欲免其生。但斷其根。不用多功。最為省要。故通心論云。夫縛從心縛。解從心解。縛解從心。不關餘處。出要之術。唯有觀心。觀心得悟一切俱了。是故智者。先當觀心。觀心得淨。返觀自心。欺誑不實。如幻如化。躁擾不住。又如猿猴。騰躍奔擲猶如野馬。無始無明。歷劫流浪。不知何由得出。若能如是觀心過患。又推諸境。境無自性。由見而有。不見即無。又推見處。見無自性。由心有動。不動即無。又推動心。動無自性。獨由不覺。覺則不動。又推不覺。無有根本。直是無始虛習。念念自迷。無念真心。一無所有。論云。如人迷故。謂東為西。方實不轉。眾生亦爾。無明迷故。謂心為動。心實不動。若能觀心。知心無起。即得隨順。入真如門。當知所有。皆是虛妄心念而生。心有即有。心無即無。有無從心。彌須自覺。勿不自覺。為心自欺。既知心誑。更勿留心。好惡是非一時都放。則心無住處。心無住處。則無有心。既無有心。亦無無心。有無總無。身心俱盡。身心盡故。泯齊萬境。萬境無相。合本一冥。冥然玄照。照無不寂。以寂為體。體無不虛。虛寂無窮。通同法界。法界緣起。無不自然。來無所從。去無所至。又法無定相。真妄由心。起盡同原。更無別旨。所以古師廣釋真妄交徹之義云。夫真妄者。若約三性。圓成是真。遍計為妄。依他起性。通真通妄。淨分同真。染分為妄。約遍計為妄者。情有即是理無。妄徹真也。理無即是情有。真徹妄也。若染分依他為妄者。緣生無性。妄徹真也。無性緣成。真徹妄也。若約隨俗說真妄者。真妄本虛。則居然交徹。真妄皆真。則本來一味。故知真妄常交徹。亦不壞真妄之相。則該妄之真。真非真而湛寂。徹真之妄。妄非妄而雲興。如水該波而非水濕性。凝停。波徹水而非波。洪濤洶涌。則不存不泯。性相歷然。一一融通。重重交徹。無障無礙體相用收。入宗鏡中。自然法爾。故先德云。然其真妄所以交徹者。不離一心。故禪原集云。謂一切凡聖根本。悉是一法界心。性覺寶光。各各圓滿。本不名諸佛。亦不名眾生。秖以此心靈妙自在。不守自性。隨迷悟之緣。成凡聖之事。又雖隨緣。而不失自性。常非虛妄。常無變異。不可破壞。唯是一心。遂名真如。故此一心。常具二門。未曾暫闕。秖隨緣門中。凡聖無定。謂本來未。曾覺悟。故說煩惱無始。若修證即煩惱斷盡。故說有終。然實無別始覺。亦無不覺。畢竟平等。故此一心。常具真如生滅二門。又真妄各有二義。一真有不變隨緣二義。二妄有體空成事二義。謂由真不變。故妄體空。為真如門。由真隨緣。故妄識成事。為生滅門。以生滅即真如故。諸經說。無佛無眾生。本來涅槃。常寂滅相。又以真如即生滅故。經云。法身流轉五道。號曰眾生。既知迷悟凡聖。在生滅門。今於此門。具彰凡聖二相。即真妄和合。非一非異。名阿賴耶識。此識在凡。本來常有覺與不覺二義。覺是三乘賢聖之本。不覺是六道凡夫之本。今推此不覺之心。無體。則真覺之性現前。寶積經云。佛言。菩薩如是求心。何者是心。若貪欲耶。若瞋恚耶。若愚癡耶。若過去未來現在耶。若心過去。即是滅盡。若心未來。未來未至。若心現在。則無有住。是心非內非外。亦非中間。是心無色。無形無對。無識無知。無住無處。如是心者。十方三世一切諸佛。不已見。不今見。不當見。若一切佛。過去來今而所不見。云何當有。但以顛倒想故。心生諸法種種差別。是心如幻。以憶想分別故。起種種業。受種種身。乃至如是迦葉。求是心相而不可得。若不可得。則非過去未來現在。若非過去未來現在。則出三世。若出三世。非有非無。若非有非無。即是不起。若不起者。即是無性。若無性者。即是無生。若無生者。即是無滅。若無滅者。則無所離。若無所離者。則無來無去。無退無生。若無來無去。無退無生。則無行業。若無行業。則是無為。若無為者。則是一切諸聖根本。持世經云。菩薩爾時作是念。世間甚為狂癡。所謂從憶想分別識。起於世間。與心意識合。三界唯皆是識。是心意識。亦無形無方。不在法內。不在法外。凡夫為虛妄相應所縛故。於識陰中貪著於我。若我所。金剛三昧經云。知諸名色。唯是癡心分別。癡心分別諸法。更無異事出於名色。知法如是。不隨文語。心心於義。不分別我。論釋云。此明方便觀。於中有二。一明唯識尋思。更無異事出於名色者。名謂四蘊。色是色蘊。諸不相應。皆假建立。離此名色。更無別體。故諸有為之事。皆為名色所攝。如是諸法。唯心所作。離心無境。離境無心。如是名為唯識尋思。二顯如實智。知法如是。不隨文語者。是名尋思所引。如實智故。心心於義。不分別我者。是義尋思所引。如實智故。人法二我。皆無有義。所以於中。不分別故。此真妄二心。情分二種。智了唯一。一二俱亡。方入宗鏡。所以維摩經云。妙臂菩薩曰。菩薩心聲聞心為二。觀心相空如幻化者。無菩薩心。無聲聞心。是為入不二法門。故知既以無心現心。則無法現法。何者。以一切境界。隨念而生。念既本空。法復何有。如大法炬陀羅尼經云。佛言。憍尸迦。若人來問。今此大眾。食調眾具。須功幾何。彼問如是。汝云何答。天帝釋言。世尊。我無所報。何以故。世尊。今我此處。三十三天。凡是所須衣食眾具。隨念現前。非造作故。佛言。憍尸迦。一切諸法。亦復如是。皆住心中。隨所念時。即得成就。憍尸迦。猶如卵生諸眾生等。但以心念。即便受生。一切諸法。亦復如是。皆由心念。法即現前。憍尸迦。又如一切濕生之類。所謂魚鼈黿虬坻彌宜羅。此等皆是卵生所攝。此等或唯行一由旬。或二由旬。或至三四。或復過七。達彼地已。安處己卵。不令疲乏。故能成熟。憍尸迦。此三藏教。亦復如是。隨憶念時。彼業現前。次第不亂。相續不斷。與彼句義。和合相應。又佛地論云。三十三天。有一雜林。諸天和合福力所感。令諸天眾。不在此林。宮殿等事。共樂等受。勝劣有異。有我我所。差別受用。若在此林。若事若受。都無勝劣。皆同上妙。無我我所。和合受用。能令平等和合受用。故名雜林。此由諸天。各修平等和合福業。增上力故。令彼諸天阿賴耶識變現此林。同處同時。同一相狀。由此雜林。增上力故。令彼轉識亦同變現。雖各受用。而謂無別。是以若達諸法。皆心想生。即從世俗門。人聖行處。如無盡意菩薩經云。爾時舍利弗。問無盡意。唯善男子。從何處來。佛號何等。世界何名。去此近遠。無盡意言。唯舍利弗。有來想耶。舍利弗言。唯善男子。我知想已。無盡意言。若知想者。應無二相。何緣問言。從何處來。唯舍利弗。有來去者。為和合義。如和合相。是無合不合。無合不合。即不去來。不去來者。是聖行處。佛藏經云。佛言。舍利弗。隨所念起一切諸想。皆是邪見。舍利弗。隨無所有。無覺無觀。無生無滅。通達是者。名為念佛。海龍王經云。佛言。大王。一切諸法。皆從念興。隨其所作。各各悉成。諸法無住。亦無有處。大智度論云。菩薩云何觀心念處。菩薩觀內外心。是內心有三相。生住滅。作是念。是心無所從來。滅亦無所至。但從內外因緣和合生。是心無有定實相。亦無實生住滅。亦不過去未來現在世中。是心不在內。不在外。不在中間。是心亦無性無相。亦無生者。無使生者。外有種種種雜六塵因緣。內有顛倒心想生滅相續。故強名為心。如是心中。實心相不可得。是心性不生不滅。常是淨相。客煩惱相著故。名為不淨心。心不自知。何以故。是心心相空故。是心本末無有實法。是心與諸法無合無散。亦無前際後際中際。無色無形無對。但顛倒虛誑生。是心空。無我無我所。無常無實。是名隨順心觀知心相無生。入無生法中。何以故。是心無生無性無相。智者能知。智者雖觀是心生滅相。亦不得實生滅法。不分別垢淨。而得心清淨。以是心清淨故。不為客塵煩惱所染。如是等。觀內心。觀外心。觀內外心亦如是。故知法本不有。因心故生。離憶想而無法可成。除分別而無塵可現。又反觀憶想分別。畢竟無生。從三際求。求之不見。向十方覓。覓之無蹤。既無能起之心。亦無所滅之跡。起滅俱離。所離亦空。心境豁然。名為見道。於見道中。相待之真妄自融。對治之能所皆絕。能所盡處。自然成佛。如華嚴論云。此經云。以少方便。疾得菩提。不同權教菩薩。同有為故。立能證所證也。一念之間無有能所。能所盡處。名為正覺。亦不同小乘。滅能所也。了能所本無動故。此乃任法性故。動寂皆平。為本智非動寂故。妄謂為動。愚夫不了。棄動而求寂。為大苦也。故維摩經云。五受陰洞達空。為苦義。為小乘有忻厭故。即苦生。 > Answer: One need only realize that deluded thoughts are unarisen, and that is itself the unmoving true mind. Outside of this unmovingness, not the slightest dharma can be found. As a sūtra states: "Stream-enterers, once-returners, non-returners, and arhats—all such noble persons exist falsely in reliance upon citta." The Mahāprajñāpāramitāsūtra states: "Furthermore, Subhūti, profound prajñāpāramitā analyzes all dharmas beyond the measure of an atom, and ultimately does not see the slightest real entity to be found. Therefore it is called prajñāpāramitā." Furthermore, true and deluded have no substance; both are just names. Names have no substance; all rely upon verbal expression. Verbal expression is empty of nature; both have nowhere from which they arise. Thus all speech is entirely equal, and all dharmas are entirely real. Therefore, the Sūtra of the Questions of the Brahmā Viśeṣacintī states: "Brahmā said to Mañjuśrī, 'What the Benevolent One speaks is entirely real.' Mañjuśrī said, 'Good son, all speech is entirely real.' He asked, 'Is false speech also real?' He answered, 'It is so. Why is that? Good son, all these speeches are false, having neither location nor direction. If a dharma is false, having neither location nor direction, that is itself real. By this meaning, all speech is entirely real. Good son, Devadatta's speech is no different and no distinct from the Tathāgata's speech. Why is that? Whatever speech exists is entirely the Tathāgata's speech, because it does not depart from suchness. Regarding the things spoken of by all speech, all are able to be spoken because nothing is spoken.'" > > Furthermore, the Fuxing ji, in explaining the single thought-moment of mind as the object of contemplation, says there are two meanings: first, taking dhyāna as the object, which is not the same as the worldly mind; second, that regarding this very mind-as-object, one must further be free of attachment. In the prior discussion of the dhyāna mind, since it spoke of a single thought-moment wherein the one and the many are mutually identical, what kind of one mind can possess this? Thus it clarifies by distinction, saying: It must not be equated with the single thought-moment of deluded conceptualization. Only when one can realize that deluded thoughts have no characteristic of oneness or difference, and penetrate that this signlessness possesses all minds—fully endowed with the three thousand \[realms\]—can one illuminate the mutual identity of the one and the many. This is based on beginners practicing contemplation, for fear that they might confuse it with deluded emotional objects and contemplations; hence it must be distinguished to show the entrance. If based on principle, nothing is not the dharmadhātu, so how could it exclude the deluded emotions of grasping and attachment? Because a thought is fundamentally empty of itself, and delusion cannot be found, it is only for those who cling to existence that he causes them to contemplate emptiness. > > Furthermore, a former worthy said: Before a thought arises, the thought has not yet been born. What has not yet been born is non-existent. A non-existent dharma also has no self-characteristic. The present thought is born from conditions. If a thought existed of itself, it would not depend on conditions. Because it is born depending on conditions, it has no self-substance. Thus we know that citta has no self-nature, and that dependent arising is empty. Just as if one wishes to stop a stream, one merely blocks its source; if one wishes to avoid its arising, one merely cuts its root. Without using much effort, it is most concise and essential. Therefore, the Tongxin lun states: "Bondage is bound from citta; liberation is liberated from citta. Bondage and liberation come from citta and have nothing to do with anything else. The method for the essentials of escape is only the contemplation of citta. When one contemplates citta and attains awakening, everything is completely understood. Therefore the wise should first contemplate citta. Once contemplation of citta attains purity, one turns back to contemplate one's own citta: it is deceptive and untrue, like an illusion or a magical apparition, restless and unstaying, also like a monkey leaping and bounding, or like a wild horse; through beginningless avidyā, it has wandered across kalpas, not knowing how to get out. If one can thus contemplate the faults of citta, one further investigates all objects: objects have no self-nature, existing due to seeing; if there is no seeing, they do not exist. One further investigates the locus of seeing: seeing has no self-nature, existing due to citta's movement; if there is no movement, it does not exist. One further investigates the moving citta: movement has no self-nature, solely arising due to non-awakening; when awakened, it does not move. One further investigates non-awakening: it has no root; it is simply beginningless false habituation, self-deluded from thought to thought. The thoughtless true mind has nothing whatsoever." > > A treatise says: "Just as when a person is lost, he mistakes the east for the west, yet the direction does not actually turn, sentient beings are also like this: because of the delusion of avidyā, they take citta to be moving, yet citta is actually unmoved." If one can contemplate citta and know that citta has no arising, one will accord with and enter the gate of tathatā. One should know that everything that exists is born from false mental thoughts. If citta exists, they exist; if citta does not exist, they do not exist. Existence and non-existence come from citta, so one must all the more awaken oneself. Do not fail to awaken oneself and be deceived by citta. Since one knows citta is deceptive, do not retain citta any further. Let go of good and bad, right and wrong, all at once; then citta has no abiding place. When citta has no abiding place, then there is no citta. Since there is no citta, there is also no non-citta. Existence and non-existence are completely absent; body and citta are both exhausted. Because body and citta are exhausted, the ten thousand objects are harmoniously obliterated. The ten thousand objects have no characteristics, uniting in the primordial single darkness. Darkly illuminating profoundly, the illumination is nowhere unquenched. Taking quiescence as substance, the substance is nowhere not void. Void and quiescent without end, it pervades and unifies with the dharmadhātu. The dependent arising of the dharmadhātu is nowhere unnatural: coming from nowhere, going to nowhere. > > Furthermore, dharmas have no fixed characteristics; true and deluded depend on citta. Arising and ceasing share the same source; there is no other import. Therefore ancient masters extensively explained the meaning of the mutual interpenetration of the true and deluded, saying: As for the true and deluded, if explained in terms of the three natures, the perfectly accomplished \[nature\] is the true, the pervasive conceptualization is the deluded, and the dependent nature communicates with both the true and the deluded. Its pure aspect is the same as the true, and its defiled aspect is the deluded. Regarding pervasive conceptualization as deluded: emotional existence is rational non-existence—delusion penetrates the true. Rational non-existence is emotional existence—the true penetrates delusion. If the defiled aspect of the dependent nature is taken as deluded: arising from conditions without nature—delusion penetrates the true; without nature, yet formed through conditions—the true penetrates delusion. If explained according to conventional discourse on the true and deluded: the true and the deluded are fundamentally unreal, and thus naturally interpenetrate. The true and deluded are both true, and thus are fundamentally of one flavor. Therefore, we know that the true and deluded are constantly interpenetrating, yet do not destroy the characteristics of the true and deluded. Thus the true that encompasses the deluded: the true is not true, yet calm and quiescent; the deluded that penetrates the true: the deluded is not deluded, yet rising like clouds. Just as water encompasses waves, yet is not the wet nature of water, resting congealed; waves penetrate water, yet are not waves, billowing with great surges. Thus they neither remain nor perish, their nature and characteristics clearly distinct. Each and every one is harmoniously fused, mutually interpenetrating layer upon layer, unobstructed and unhindered, gathering substance, characteristic, and function. Entering into the mirror of the source, it is naturally so of its own dharma. > > Therefore a former worthy said: However, the reason why the true and deluded interpenetrate is that they do not depart from the one mind. Thus the Chan yuan ji states: "The root of all ordinary beings and sages is entirely the one dharmadhātu mind. The precious radiance of the nature's awakening is completely perfect in each. Originally it is not named the Buddhas, nor is it named sentient beings. It is only because this mind is wondrously efficacious and sovereign, not maintaining its self-nature, that in accordance with the conditions of delusion and awakening, it accomplishes the matters of ordinary beings and sages. Furthermore, although it accords with conditions, it does not lose its self-nature; it is always non-false, always without change, and cannot be destroyed; being solely the one mind, it is consequently named tathatā. Therefore this one mind constantly possesses the two gates, never lacking them for a moment. Only in the gate of according with conditions are ordinary beings and sages unfixed. Because originally they were never awakened, kleśas are said to be beginningless; if through cultivation and realization kleśas are severed completely, they are said to have an end. Yet in reality there is no distinct initial awakening, nor is there non-awakening; they are ultimately equal. Therefore this one mind constantly possesses the two gates of tathatā and arising-and-ceasing." > > Furthermore, the true and the deluded each have two meanings. First, the true has the two meanings of unchanging and according with conditions. Second, the deluded has the two meanings of substance being empty and accomplishing phenomena. That is to say, because the true is unchanging, the deluded is empty of substance, which is the gate of tathatā. Because the true accords with conditions, the deluded consciousness accomplishes phenomena, which is the gate of arising and ceasing. Because arising and ceasing are identical to tathatā, the sūtras say that there is no Buddha and no sentient beings, fundamentally nirvāṇa, of constantly tranquil and extinct characteristics. Again, because tathatā is identical to arising and ceasing, a sūtra states: "The dharmakāya transmigrates through the five paths and is called sentient beings." Having known that delusion and awakening, ordinary beings and sages, reside in the gate of arising and ceasing, now in this gate the two characteristics of ordinary beings and sages are fully displayed: namely, the harmony of the true and the deluded, neither one nor different, named ālayavijñāna. This consciousness in ordinary beings fundamentally always has the two meanings of awakening and non-awakening. Awakening is the root of the worthy and noble ones of the triyāna; non-awakening is the root of the ordinary beings of the six paths. Now, if one investigates this non-awakened citta, it has no substance, and the nature of true awakening appears before one. > > The Ratnakūṭasūtra states: "The Buddha said: 'Bodhisattva, when seeking citta in this way, what is citta? Is it greed? Is it hatred? Is it delusion? Is it past, future, or present? If citta is past, it is already extinct. If citta is future, the future has not yet arrived. If citta is present, then it has no abiding. This citta is neither inside, nor outside, nor in between. This citta has no form, no shape, no counterpart, no consciousness, no cognition, no abiding, and no location. Such a citta has not been seen, is not now seen, and will not be seen by all Buddhas of the ten directions and three times. If it is unseen by all Buddhas of past, future, and present, how could it exist? It is only through inverted thoughts that citta produces the manifold distinctions of all dharmas. This citta is like an illusion: through recollective and conceptual discrimination, it gives rise to manifold karmas and receives manifold bodies... Furthermore, Kāśyapa, seeking the characteristics of this citta, it cannot be found. If it cannot be found, it is not past, future, or present. If it is not past, future, or present, it transcends the three times. If it transcends the three times, it is neither existent nor non-existent. If it is neither existent nor non-existent, it does not arise. If it does not arise, it is devoid of nature. If it is devoid of nature, it is unarisen. If it is unarisen, it is unceasing. If it is unceasing, there is nothing to depart from. If there is nothing to depart from, there is no coming and no going, no falling back and no arising. If there is no coming and no going, no falling back and no arising, there is no karmic activity. If there is no karmic activity, it is unconditioned. If it is unconditioned, it is the root of all noble ones.'" > > The Chi shi jing states: "The bodhisattva at that time had this thought: The world is extremely mad and foolish! Namely, proceeding from the consciousness of recollective and conceptual discrimination, it arises in the world; combining with citta, manas, and vijñāna, the three realms are solely consciousness. These citta, manas, and vijñāna are also without shape and without location, neither within dharmas nor outside dharmas. Because ordinary beings are bound by false association, they cling greedily to 'I' and 'mine' within the aggregate of consciousness." > > The Vajrasamādhisūtra states: "Know that all nāmarūpa is merely the discrimination of the foolish mind. The foolish mind discriminates all dharmas; there is no other thing that emerges from nāmarūpa. Knowing dharmas to be like this, one does not follow words and language; from thought to thought regarding the meaning, one does not discriminate a self." The commentary explains: "This clarifies the contemplation of expedient means, within which there are two parts: First, clarifying the investigation of consciousness-only: regarding 'there is no other thing that emerges from nāmarūpa,' 'nāma' refers to the four aggregates, 'rūpa' is the aggregate of form, and all non-associated formations are provisionally established. Apart from this nāmarūpa, there is no other substance. Therefore, all conditioned phenomena are subsumed under nāmarūpa. Such dharmas are made solely by citta; apart from citta there is no object, and apart from objects there is no citta. This is called the investigation of consciousness-only. Second, revealing the knowledge of reality: regarding 'knowing dharmas to be like this, one does not follow words and language,' this is the knowledge of reality induced by the investigation of names. Regarding 'from thought to thought regarding the meaning, one does not discriminate a self,' this is the knowledge of reality induced by the investigation of meaning, because both the self of persons and of dharmas have no real meaning; therefore, within them, one does not discriminate." > > These two minds—true and deluded—are divided into two by emotion, but known by wisdom to be solely one. When both one and two are forgotten, only then does one enter the mirror of the source. Therefore the Vimalakīrtinirdeśasūtra states: "The Bodhisattva Śrīgupta said, 'The bodhisattva-citta and the śrāvaka-citta are two. One who contemplates the characteristics of citta as empty like an illusion or magical apparition has neither bodhisattva-citta nor śrāvaka-citta. This is entering the Dharma-gate of non-duality.'" Therefore we know that since citta is manifested through non-citta, dharmas are manifested through non-dharmas. Why is this? Because all realms arise following thought. Since thought is fundamentally empty, how could dharmas exist? As the Mahādharmanidānasūtra states: "The Buddha said, 'Kauśika, if someone were to come and ask: For this great assembly, how much labor is required to prepare these utensils and food? If they asked thus, how would you reply?' Śakra, Lord of the Devas, said, 'World-Honoured One, I would have nothing to reply. Why is that? World-Honoured One, now here in my Trāyastriṃśa heaven, whatever food, clothing, and various utensils are required appear before us following our thoughts; they are not made through exertion.' The Buddha said, 'Kauśika, all dharmas are also like this: they all abide within citta, and whenever they are thought of, they are immediately accomplished. Kauśika, just as egg-born sentient beings receive birth merely through the thought of the mind, all dharmas are also like this: entirely due to the thought of the mind, the dharmas immediately appear before them. Kauśika, furthermore, just as all moisture-born creatures, such as fish, turtles, giant softshell turtles, dragons, and timingilas—these are all subsumed under the egg-born—some of these travel only one yojana, some two yojanas, or up to three or four, or even beyond seven; having reached that place, they deposit their eggs without causing fatigue, and thus are able to bring them to maturity. Kauśika, this Tripiṭaka teaching is also like this: whenever one recollects it, that karma appears before one, in orderly succession without confusion, continuously uninterrupted, harmoniously according with the phrases and meanings.'" > > Furthermore, the Buddhabhūmiśāstra states: "In the Trāyastriṃśa heaven, there is a grove called the Grove of Diversion. Produced by the collective merit of the devas, it causes the host of devas, when not in this grove, to experience differences of superiority and inferiority in their palaces, shared pleasures, and the like, with the distinctions of 'I' and 'mine' in their enjoyment. But when in this grove, whether things or experiences, there is no superiority or inferiority whatsoever; all are equally supreme and wondrous, with neither 'I' nor 'mine,' enjoyed in harmonious unity. Because it enables equal and harmonious enjoyment, it is named the Grove of Diversion. Because of the sovereign power of the karmic merit of equality and harmony cultivated respectively by the devas, their ālayavijñāna transforms and manifests this grove in the same place, at the same time, with the same appearance. Due to the sovereign power of this Grove of Diversion, their evolving consciousnesses are also caused to transform and manifest alike. Although each enjoys it individually, they regard it as without distinction." Therefore, if one realizes that all dharmas are born from mental concepts, then from the gate of the worldly convention one enters the sphere of noble practice. > > As the Akṣayamatinirdeśasūtra states: "At that time Śāriputra asked Akṣayamati: 'Virtuous man, where have you come from? What is the Buddha's name? What is the world named? How near or far is it from here?' Akṣayamati said: 'Śāriputra, do you have the notion of coming?' Śāriputra said: 'Virtuous man, I have already known notions.' Akṣayamati said: 'If you know notions, there should be no dual characteristics. For what reason do you ask: Where have you come from? Śāriputra, that which has coming and going is the meaning of harmony. Like the characteristic of harmony, it is neither combined nor uncombined. Neither combined nor uncombined, it has no coming or going. That which has no coming or going is the sphere of noble practice.'" > > The Fo zang jing states: "The Buddha said: 'Śāriputra, all notions that arise following whatever is thought are all wrong views. Śāriputra, following non-existence, free of vitarka and free of vicāra, without arising and without ceasing—one who completely penetrates this is called one who is mindful of the Buddha.'" The Sāgaranāgarājaparipṛcchāsūtra states: "The Buddha said: 'Great King, all dharmas arise from thought. Following whatever is made, each and every one is accomplished. Dharmas have no abiding, nor do they have any location.'" > > The Mahāprajñāpāramitopadeśa states: "How does a bodhisattva contemplate the station of mindfulness of citta? The bodhisattva contemplates internal and external citta: this internal citta has three characteristics—arising, abiding, and ceasing. He reflects: 'This citta comes from nowhere, and in ceasing goes nowhere; it is merely born from the harmonious combination of internal and external causes and conditions. This citta has no fixed, real characteristic, nor does it have real arising, abiding, or ceasing; neither is it in the past, future, or present times. This citta is not inside, not outside, and not in between. This citta also has no nature and no characteristics, nor is there an author of its birth, nor anything that causes it to be born. Externally there are various mixed causes and conditions of the six dusts; internally there is the continuous succession of the arising and ceasing of inverted thoughts; hence it is forcibly named citta. In such a citta, the real characteristic of citta cannot be found. This citta's nature is unarisen and unceasing, constantly of a pure characteristic. Because adventitious kleśas adhere to it, it is named impure citta. Citta does not know itself. Why is that? Because this citta's mental characteristics are empty. This citta fundamentally and ultimately has no real dharma. This citta is neither combined with nor separated from all dharmas, nor does it have a prior limit, a posterior limit, or a middle limit. It has no color, no shape, and no counterpart; it is merely born from inverted falsehood. This citta is empty, without self and without mine, impermanent and without reality.' This is called according with the contemplation of citta, knowing that the characteristics of citta are unarisen, and entering into the unarisen dharma. Why is that? This citta is unarisen, without nature, and without characteristics; the wise are able to know this. Although the wise contemplate the characteristics of arising and ceasing of this citta, they do not grasp a real dharma of arising and ceasing. Without discriminating defilement and purity, they attain the purity of citta. Because this citta is pure, it is not defiled by the adventitious dust of kleśas. Contemplating internal citta is like this; contemplating external citta, and contemplating both internal and external citta, are also like this." > > Therefore we know that dharmas are fundamentally non-existent, born due to citta. Apart from recollection and thinking, no dharma can be accomplished; eliminating discrimination, no dust can appear. Furthermore, turning back to contemplate recollection, thinking, and discrimination, they are ultimately unarisen. Seeking them in the three limits of time, seeking them they are not seen; searching for them in the ten directions, searching for them they leave no trace. Since there is no mind capable of arising, neither is there any trace to be ceased. Both arising and ceasing are transcended, and that which is transcended is also empty. Citta and objects are open and clear: this is named the path of seeing. In the path of seeing, mutually dependent true and deluded naturally harmonize; subject and object of antidotes are both cut off. Where subject and object are exhausted, one naturally attains Buddhahood. As the Huayan lun states: "This sūtra says: 'With little expedient means, one swiftly attains bodhi.' It is not like the bodhisattvas of the provisional teachings who, being identical with the conditioned, establish the certifier and the certified. In a single thought-moment, there is neither subject nor object; where subject and object are exhausted, it is named correct enlightenment. Nor is it like the Hīnayāna, which extinguishes subject and object. Because one realizes that subject and object are fundamentally unmoving, this is yielding to the dharmatā, so that motion and quiescence are both equalized. Because fundamental wisdom is neither motion nor quiescence, it is falsely called motion. The foolish fail to understand this, abandoning motion to seek quiescence, which is great suffering. Therefore the Vimalakīrtinirdeśasūtra states: 'Thoroughly penetrating the five grasping aggregates as empty is the meaning of suffering.' Because the Hīnayāna has attraction and aversion, suffering is immediately produced." > — English (machine translation) (machine translation) - [Previous: 5.10](https://indike.org/pramana/in.bauddha.taisho.2016.5.10) - [Next: 5.12](https://indike.org/pramana/in.bauddha.taisho.2016.5.12) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2016.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.5.11](https://indike.org/pramana/in.bauddha.taisho.2016.5.11) · Pramāṇa